原子弹和越南战争

M. Ruse
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引用次数: 0

摘要

第二次世界大战后,伊丽莎白·安斯科姆(Elizabeth Anscombe)继续坚持己见,反对授予原子弹投掷者哈里·杜鲁门(Harry Truman)荣誉学位。随着冷战的开始,对原子弹的担忧继续困扰着基督徒,这也是卫理公会神学家保罗·拉姆齐(Paul Ramsey)的主要担忧。然后,越南战争的恐怖开始占据主导地位,导致正义战争理论的回归,尤其是迈克尔·沃尔泽(Michael Walzer),他是犹太人,因此不是基督徒,尽管他同情奥古斯丁的思想。美国天主教主教也参与其中,猛烈抨击核武器。像卫理公会的斯坦利·豪尔斯和门诺派的约翰·霍华德·约德这样的和平主义者的声音开始上升。有些人,比如哲学家罗伯特·l·霍姆斯(Robert L. Holmes),担心奥古斯丁对原罪的强调,可能会让人对战争的可能性感到自满。
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The Bomb and Vietnam
After the Second World War, Elizabeth Anscombe continued strong, arguing against giving an honorary degree to atomic-bomb-dropper Harry Truman. With the Cold War now begun, worries about the Bomb continued to trouble Christians and were a major concern of Methodist theologian Paul Ramsey. Then the horrors of the Vietnam War started to predominate, leading to a return to just war theorizing, especially by Michael Walzer, a Jew and hence non-Christian although sympathetic to Augustinian thinking. The American Catholic bishops also got involved, inveighing against nuclear weapons. Pacifist voices like those of Stanley Hauerwas (Methodist) and John Howard Yoder (Mennonite) started to rise. Some, like philosopher Robert L. Holmes, worried that perhaps the Augustinian emphasis on original sin makes one almost complacent about the probability of war.
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